Daily Christian Journey

Introduction: The Ache for Advent and the Promise of Presence

In the darkening days of December, as the Northern Hemisphere tilts away from the sun and the nights stretch into their longest hours, a distinct spiritual rhythm begins to pulse beneath the surface of the secular bustle. For the Christian believer, this is not merely a season of festivity, of tinsel and commerce, but a profound liturgical movement from darkness into light, from silence into song, and from anticipation into arrival. It is the season of Advent and Christmas—a dual observance that calls the faithful to reckon with the staggering central claim of their faith: that the infinite, unapproachable God has bridged the chasm of eternity to become a human infant.

This report seeks to explore the multi-faceted dimensions of this holy season for the modern Christian. We live in an era characterized by unprecedented speed, noise, and distraction. The “Christmas Rush” has become a cultural phenomenon that threatens to suffocate the very peace it purports to celebrate. Yet, amidst the commercial clamor, the ancient invitation remains: to “come and adore.”

We will journey through the theological depths of the Incarnation, unpacking what it means for the “Word to become flesh.” We will examine the practical disciplines of Advent—how to carve out sanctuaries of silence in a noisy world through specific devotionals and liturgies. We will look to the “Festival of Lights,” Hanukkah, to see how this Jewish feast illuminates the ministry of Jesus and the shared heritage of the faith. We will recount stories of the miraculous—from the frozen trenches of World War I to the harrowing delivery rooms of 2025—where the veil between heaven and earth seems momentarily lifted. Finally, we will look at how faith is being lived out in the public square today, specifically through initiatives like Hobby Lobby’s massive distribution of apologetic literature, reminding us that the message of the manger is one that demands to be shared.

This is a call to return. To return to the manger, to the silence, and to the awe that first captured the hearts of shepherds on a Judean hillside.

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Part I: The Theological Heart – The Mystery of the Incarnation

The Word Became Flesh: The Hypostatic Union

At the center of the Christmas season stands a theological singularity: the Incarnation. The term, derived from the Latin incarnare (to make flesh), refers to the act whereby the second person of the Trinity, the eternal Son of God, took upon Himself a complete human nature—body and soul—without ceasing to be God. This is not a myth of a god disguising himself as a man, like Zeus in Greek lore, nor is it a man achieving divine status. It is, as the Gospel of John proclaims, the “Word” (Logos)—the rational principle that orders the cosmos—becoming flesh and “tabernacling” among us.

The early church fathers spent centuries wrestling with this reality, culminating in the definition of the “Hypostatic Union.” This doctrine holds that in the one person of Jesus Christ, there are two distinct natures: divine and human. They are not mixed, not confused, and not separated. He is fully God, possessing all the attributes of deity (omnipotence, omniscience, eternality), and fully man, possessing all the attributes of humanity (hunger, thirst, emotion, mortality), yet without sin.

For the modern believer, this abstract theology has profound practical implications. It means that God is not aloof. He is not a distant watchmaker who wound up the universe and stepped away. He has entered the “mud and blood” of human existence. When we suffer, we pray to a God who has suffered. When we are lonely, we look to a Savior who felt abandonment. The Incarnation is the ultimate validation of human existence; by becoming human, God has dignified our physical lives, our work, our bodies, and our relationships.

Theologically, the Incarnation was a necessity for atonement. As Anselm of Canterbury argued in Cur Deus Homo (Why God Became Man), the debt of sin was owed by man, but was so infinite that only God could pay it. Therefore, the Redeemer had to be the God-Man. He had to be human to represent us and divine to save us. This mystery transforms Christmas from a holiday of sentiment into a celebration of a rescue mission.

The Humility of the Manger and the Shadow of the Cross

The manner of the Incarnation is as significant as the fact of it. God did not arrive in Rome, the center of power, nor in Athens, the center of wisdom. He arrived in Bethlehem, a “little town” of minor significance, in a stable, the humblest of accommodations. This “kenosis,” or self-emptying, described in Philippians 2, reveals the character of God. He is a God who descends. He identifies with the marginalized, the poor, and the overlooked.

Theologians often point out that the stable is a prophetic picture of the cross. Jesus was born in wood and died on wood. He was wrapped in swaddling clothes at birth and grave clothes at death. He was excluded from the inn at his arrival and excluded from the city gates at his execution. The shadow of the cross falls across the manger. Christmas, therefore, cannot be sentimentalized into a holiday merely about cute babies and soft lights; it is the first act of a sacrifice that would cost God everything.

The inclusion of myrrh in the gifts of the Magi is a stark reminder of this trajectory. While gold signified kingship and frankincense divinity, myrrh was a spice used for embalming. The “wood of the crib” and the “wood of the cross” are inextricably linked in Christian thought, reminding the faithful that the joy of Christmas was purchased at the price of Calvary.

Joy vs. Happiness: A Scriptural Distinction

In the cultural lexicon of Christmas, “joy” and “happiness” are often used interchangeably. However, Christian theology draws a sharp distinction, one that is vital for navigating the emotional complexities of the season.

Feature	Happiness	Joy
Source	External circumstances (gifts, food, events)	Internal connection to God (Holy Spirit)
Duration	Temporary / Fleeting	Abiding / Enduring
Nature	Emotional reaction to “happenings”	A pervasive sense of well-being
Dependence	Dependent on things going “right”	Independent of conflict or sorrow
Scriptural Basis	Variable	Galatians 5:22 (Fruit of the Spirit)

Happiness is often contingent on circumstances—it is the feeling we get when things go well, when the gifts are right, when the dinner is perfect. It is, by definition, fleeting. Joy, however, is a fruit of the Spirit that persists independent of circumstances. It is a “pervasive sense of well-being” rooted in the objective reality of God’s presence.

The “Joy to the World” that Isaac Watts wrote about is not a shallow cheerfulness but a cosmic reality: “The Lord is come.” The presence of the King changes the fundamental nature of reality, meaning that even in sorrow, loss, or poverty, the Christian can possess joy because their standing with God is secure. This distinction is vital for those facing a “Blue Christmas”—those for whom the holidays bring grief or loneliness. The message of the Incarnation is that Jesus came to bring joy into the darkness, not to pretend the darkness doesn’t exist. He is the “Man of Sorrows” who is also the “Anointed with the Oil of Gladness.”

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Part II: Advent – The Season of Anticipation

The History and Meaning of Advent

Advent, from the Latin adventus meaning “coming,” is the four-week season of preparation preceding Christmas. Historically, it was a season of fasting and penitence, similar to Lent, known as “St. Martin’s Lent” in the 6th century. It was a time to prepare the heart not just for the commemoration of Christ’s first coming (the Nativity), but for the anticipation of His second coming (the Parousia).

In the modern church, Advent serves as a necessary counter-friction to the instant gratification of consumer culture. It teaches us to wait. It validates the “already/not yet” tension of the Christian life—we are redeemed, yet we still groan for the final redemption of our bodies and our world. It is a time to “slow down with Jesus” before the rush consumes the soul.

The Liturgy of the Wreath

The Advent wreath is the central visual symbol of the season, a circle of evergreens representing eternal life, holding four candles (three purple, one pink) and a central white “Christ Candle.” This visual liturgy guides the congregation and the family through the narrative arc of salvation history.

• The First Candle (Purple): Hope (The Prophecy Candle) – This week focuses on the Old Testament prophets, particularly Isaiah, who waited centuries for the Messiah. It reminds us that God keeps His promises, even when the wait is long. The “darkness” of the season is pierced by the first light of prophecy.

• The Second Candle (Purple): Peace (The Bethlehem Candle) – This week reflects on the preparations for the birth and the journey to Bethlehem. It focuses on the peace that Jesus brings—not necessarily the absence of conflict, but Shalom, the wholeness and restoration of relationship between God and man.

• The Third Candle (Pink): Joy (The Shepherd’s Candle) – Gaudete Sunday marks the midpoint. The color shifts to rose/pink to signify rejoicing. It recalls the angels’ announcement to the shepherds of “good tidings of great joy.” It is a lighter moment in the penitential season.

• The Fourth Candle (Purple): Love (The Angel’s Candle) – The final week focuses on the love of God in sending His Son. “For God so loved the world…” It brings the focus to the purity of the Virgin Mary and the angelic announcement.

• The Christ Candle (White) – Lit on Christmas Eve or Day, this central candle represents the arrival of the Light of the World, washing away all sin.

Devotional Practices for Families

To reclaim the season from pure commercialism, many Christian families are adopting specific liturgies to anchor their days. These practices transform the home into a “domestic church.”

The Jesse Tree

This tradition traces the lineage of Jesus from Creation through the Old Testament patriarchs to Mary and Joseph. It is a visual genealogy that grounds the Incarnation in history. Each day of Advent, a symbol (ornament) is hung on a small tree, accompanied by a scripture reading.

• Adam/Eve: An apple (The Fall and the Promise of a Redeemer).

• Noah: A rainbow or ark (God’s covenant).

• Abraham: Stars (The promise of descendants).

• David: A crown or harp (The Kingly line).

• Mary: A lily (Purity and submission).

This practice teaches children and adults alike that Jesus is the climax of a single, unified story that began in Genesis. It counters the fragmented nature of modern storytelling.

The Reverse Advent Calendar

In a culture of consumption, the “Reverse Advent Calendar” is a practice of generosity. Instead of opening a door to get a piece of chocolate or a toy, families give something each day.

• Mechanism: A large box or basket is placed in the living room. Each day of Advent, the family places a non-perishable food item, a toiletry, or a clothing item into the box.

• Goal: By Christmas Eve, the box is full and is delivered to a local food bank, homeless shelter, or a family in need.

• Theology: This embodies the Incarnational principle of God giving Himself to the world. It shifts the focus from “what I want” to “what I can give.”

The “Empty Manger” and Kindness Elves

Some families place a small wooden manger in their home, initially empty. For every act of kindness, service, or prayer performed by a family member, a piece of straw (hay or yarn) is placed in the manger. The goal is to prepare a soft bed for the baby Jesus (a doll placed there on Christmas morning). This tactile tradition teaches that our love for God is expressed through love for neighbor (Matthew 25:40).

Similarly, “Kindness Elves” are used as an alternative to “Elf on the Shelf.” Instead of the elf doing mischief, the Kindness Elves leave notes suggesting acts of service (e.g., “Let’s bake cookies for the neighbor” or “Let’s donate old toys”).

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Part III: Sanctuary in the Chaos – Returning to Jesus Amid Busyness

The Idol of Busyness

The greatest enemy of the spiritual life in the modern West is not necessarily heresy, but “hurry.” Theologians and spiritual directors alike have noted that love and hurry are incompatible. Love requires presence; hurry precludes it. The weeks leading up to Christmas are often the most hurried of the year, filled with shopping, parties, travel, and financial pressure. This frenetic pace can desensitize the soul to the “still, small voice” of God.

We must recognize busyness not as a badge of honor, but often as a form of spiritual avoidance—a way to keep from facing the silence where God waits to speak to us. The “Christmas Rush” becomes a barrier to the “Christmas Peace”.

The Theology of “Slowing”

To return to Jesus amidst the rush requires intentional “slowing.” This is an act of resistance against the cultural current. It involves recognizing that we cannot “catch” the Spirit of Christmas by running faster; we catch it by standing still.

• Solitude: Carving out time to be alone with God, away from phones and demands. Even ten minutes of silence can reset the nervous system and the soul. It is in the quiet that we remember we are human beings, not human doings.

• Sabbath: Reclaiming the weekly day of rest. In a season of commerce, refusing to shop or work for 24 hours is a radical declaration that our sustenance comes from God, not our own effort. It is an act of trust.

• Lectio Divina: A slow, meditative reading of Scripture. Instead of rushing through a chapter, one might sit with the Nativity narrative for a week, letting phrases like “Mary pondered these things in her heart” sink deep into the imagination.

Practical Steps for the Overwhelmed

For those feeling the weight of the holiday, specific strategies can help “return” the heart to Jesus:

• Lower the Bar: Perfectionism is the enemy of joy. A simpler Christmas with more peace is more honoring to God than a “perfect” Christmas fueled by anxiety and debt. “God doesn’t need your busy… He just needs you”.

• Music as Worship, Not Background: Intentionally listening to rich theological carols (“Hark the Herald,” “O Holy Night”) and focusing on the lyrics can turn a car ride into a sanctuary. Singing “Joy to the World” becomes a defiant act of praise in a traffic jam.

• Breath Prayer: Using short prayers throughout the day, such as “Lord Jesus, Prince of Peace, calm my heart,” helps to remain tethered to the Vine. “Jesus, keep me aware of Your loving Presence” is a simple prayer that can be repeated while wrapping gifts or cooking.

• Submission to Divine Providence: Accepting interruptions (long lines, delayed flights) not as frustrations but as opportunities to practice patience and trust in God’s sovereignty over time.

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Part IV: Shadows and Lights – The Christian Connection to Hanukkah

The Intertestamental Bridge and the Maccabees

Many Christians view the gap between the Old and New Testaments as a “silent years” period. However, it was during this time, specifically the 2nd century BC, that the events of Hanukkah occurred. The Seleucid king Antiochus IV Epiphanes sought to forcefully Hellenize the Jews, forbidding circumcision and Sabbath observance, and ultimately desecrating the Temple by sacrificing a pig on the altar to Zeus—the “abomination of desolation”.

The Maccabean revolt, a guerrilla war led by Judah Maccabee, miraculously succeeded in driving out the Syrian Greeks and reclaiming the Temple in 164 BC. The festival of Hanukkah (Dedication) commemorates the rededication of the altar. The tradition of the oil lasting eight days—when there was only enough consecrated oil for one—is the central miracle celebrated by the lighting of the Menorah.

For Christians, this history is vital. Without the Maccabean victory, the distinct Jewish identity and monotheism might have been crushed by Hellenism, potentially threatening the very lineage into which Christ was born.

Jesus at the Feast of Dedication

For the Christian, Hanukkah is not just a Jewish holiday; it is the stage for one of Jesus’ most profound claims. In John 10:22-30, we find Jesus walking in Solomon’s Colonnade during the “Feast of Dedication” (Hanukkah) in winter. The people ask Him, “If you are the Christ, tell us plainly.”

The context is crucial. They are standing in the Temple that was rededicated by the Maccabees, celebrating deliverance from a false shepherd (Antiochus) who claimed to be god (Epiphanes meaning “God Manifest”). Jesus stands there and declares, “I and the Father are one” (John 10:30). He presents Himself as the True Shepherd and the True Temple. Just as the Maccabees consecrated the stone altar, the Father “consecrated” (set apart) the Son and sent Him into the world.

Jesus uses this festival of light to illuminate His own identity. While the Jews celebrated the physical light of the Menorah that defied natural laws, Jesus claimed to be the spiritual light that defies the darkness of sin. “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12).

The Light of the World: Parallels in Practice

The symbolism of light connects the two faiths. The central feature of Hanukkah is the lighting of the hanukkiah (a nine-branched candelabra). The central candle, the Shamash (Servant Candle), is used to light all the others.

Christians see in this a powerful image of Christ: the Suffering Servant (Isaiah 53) who is the “Light of the World” (John 8:12), from whom all other believers (the “lights of the world”) receive their flame.

Recognizing Hanukkah reminds Christians that Jesus was a Jew, that He honored the deliverance of His people, and that He fulfills the longing for a Temple that can never be defiled—because He is the Temple. Celebrating or acknowledging Hanukkah can be a way for Christians to honor the Jewish roots of their faith and the faithfulness of God in preserving His people.

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Part V: Miracles of the Season – When Heaven Touches Earth

Christmas is, by definition, a miracle—the Virgin Birth. But throughout history, the season seems to attract divine interventions, moments where the “peace on earth” proclaimed by angels momentarily manifests in the midst of human strife. These stories serve as witnesses that the God of the Bible is still active in history.

The Silent Night: The Christmas Truce of 1914

Perhaps the most poignant extrabiblical Christmas miracle occurred in the mud of Flanders during World War I. By December 1914, the war had settled into the grinding stalemate of trench warfare. The propaganda on both sides had demonized the enemy. Yet, on Christmas Eve, something unprecedented happened.

German soldiers began placing small Christmas trees (Tannenbaum) lit with candles on the parapets of their trenches. They began to sing “Stille Nacht” (Silent Night). Across the “No Man’s Land”—a killing zone littered with bodies and barbed wire—the British troops heard the hymn. They responded with English carols.

Slowly, defying officers’ orders and the logic of war, soldiers from both sides climbed out of their trenches. They met in the middle, unarmed. They shook hands, exchanged cigarettes, chocolate, and buttons. They showed each other photos of their families. In some sectors, they held joint burial services for the dead, reciting the 23rd Psalm together. There are verified accounts of impromptu soccer games played on the frozen earth.

For a few hours, the Incarnation stopped the war. The shared allegiance to the Prince of Peace proved stronger than the allegiance to the Kaiser or the King. Though the officers eventually forced the men back to fighting (and ensured such a truce never happened again on that scale), the 1914 Truce remains a powerful testament to the subversiveness of the Gospel. It proved that our common humanity and common Savior are deeper realities than our national animosities.

1776: The Crossing that Saved a Revolution

On Christmas night in 1776, the American Revolution was on the brink of collapse. The Continental Army was demoralized, shrinking, and facing the expiration of enlistments. George Washington made a desperate gamble: a surprise attack on the Hessian garrison at Trenton, New Jersey.

The operation required crossing the Delaware River in the middle of a nor’easter. The conditions were horrific—driving snow, sleet, and a river choked with massive blocks of ice. By all military logic, the crossing was impossible. Two other divisions of the army failed to cross. Yet, Washington’s group made it.

They marched nine miles in the snow, many without boots, leaving bloody footprints. They attacked at dawn, catching the Hessians completely by surprise. The victory was total. It revitalized the Revolution. Historians and believers alike have looked at the convergence of weather (masking their approach) and the resilience of the men as a providential “Christmas miracle” that allowed the birth of a nation founded on the concept of God-given liberty.

The Ship of Miracles: The Hungnam Evacuation (1950)

In December 1950, during the Korean War, U.S. Marines were surrounded at the Chosin Reservoir by overwhelming Chinese forces. They fought their way to the port of Hungnam for evacuation. The port was chaotic, filled with 100,000 North Korean refugees desperate to escape the communist advance.

The SS Meredith Victory, a Merchant Marine cargo ship designed to carry 12 passengers and cargo, was captained by Leonard LaRue, a devout Catholic (who would later become a Benedictine monk). Faced with the mass of humanity on the docks, LaRue made the decision to dump all his cargo—weapons, supplies, vehicles—into the sea to make room for human life.

He loaded 14,000 refugees into the hold and on the deck. They were packed so tightly they could barely move. There was no food, no water, no doctors, and no heat. The ship sailed through mine-infested waters for three days to Geoje Island.

Despite the horrific conditions, not a single life was lost. In fact, five babies were born on the ship during the voyage. The refugees called it the “Ship of Miracles.” Captain LaRue later reflected that he believed the hand of God was at the helm. It stands as one of the greatest humanitarian rescues in history, happening right at Christmas—a powerful echo of the flight of the Holy Family to Egypt to escape a tyrant.

Modern Miracles: The Story of Baby Ryu and Recent Recoveries

The miraculous is not confined to history books. In 2025, the story of baby Ryu captured the hearts of many. His mother, Suze Lopez, had carried a massive 22-pound ovarian cyst. Doctors believed pregnancy was impossible. Yet, hidden behind the tumor, a baby began to grow—not in the uterus, but in the abdomen, an “abdominal ectopic pregnancy”.

Such pregnancies are almost always fatal to the baby and highly dangerous for the mother. Most are terminated immediately upon discovery. But Ryu remained undetected until he was full-term. When doctors at Cedars-Sinai discovered him, they were stunned. The delivery was a high-stakes medical operation involving a massive team. Suze lost nearly her entire blood volume, yet she survived. The baby, Ryu, was born healthy on August 18, 2025. The medical team described the odds as “far less than one in a million.” It was a reminder that the Author of Life often bypasses the “impossible”.

Similarly, in the holiday season of 2024-2025, reports surfaced of the recovery of Staff Sgt. Andrew Wolfe, a National Guardsman shot in an ambush in Washington D.C. His prognosis was dire, but his family and the nation prayed. Just before Christmas, he began to respond, waking from a coma and interacting with his family—a “Christmas Miracle” that defied neurological expectations and brought a nation to its knees in gratitude.

These stories—along with everyday miracles like the widow who received anonymous food baskets or the mother who found exact change for her children’s bikes—serve as signposts. They are not guarantees that every tragedy will have a happy ending, but they are “arrabons” (down payments)—flashes of the coming Kingdom where death and pain will be no more.

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Part VI: Kingdom Initiatives in the Marketplace – The Hobby Lobby Initiative

In a culture that increasingly pressures corporations to neutralize their language and avoid religious specificity, Hobby Lobby—the arts and crafts giant owned by the Green family—has continued to chart a different course. Their business model is unapologetically intertwined with their Christian mission.

The Case for Christmas Distribution (2025)

In December 2025, Hobby Lobby launched a massive evangelistic initiative that garnered national attention. The company purchased and distributed 500,000 copies of Lee Strobel’s best-selling apologetics book, The Case for Christmas.

The book is a journalistic investigation into the historical reliability of the Nativity narratives. Strobel, a former atheist and legal editor for the Chicago Tribune, applies evidentiary standards to the claims of the Virgin Birth, the census, and the Star of Bethlehem. He concludes that the Christmas story is not a legend but a historical event rooted in eyewitness testimony.

Hobby Lobby displayed these books in their stores with signage offering them as a “Free Gift” to customers. This move is significant for several reasons:

• Scale: Distributing half a million books is a logistical feat and a massive financial investment, demonstrating a prioritization of “eternal ROI” (Return on Investment) over financial profit.

• Apologetics Focus: By choosing Strobel’s book, they weren’t just offering a devotional; they were offering intellectual grounding for the faith. This addresses a critical need in a skeptical age—helping believers and seekers understand why the Christmas story is credible.

• Marketplace Ministry: It reinforces the Green family’s philosophy that their business is a vehicle for the Gospel. This is consistent with their long-standing practice of closing all stores on Sundays to allow employees time for worship and family—a decision that forfeits millions in annual revenue but serves as a weekly testimony to their values.

The Ads and the Message

Alongside the book distribution, Hobby Lobby continued its tradition of running full-page newspaper ads during the Christmas season. These ads are distinct in that they sell no products. They feature no glitter glue or yarn. Instead, they feature a simple, bold religious image—often a Nativity scene—and a scripture verse, typically Isaiah 9:6 (“For unto us a child is born, unto us a son is given…”).

The 2024/2025 campaign also promoted a partnership with “Need Him Ministry,” providing a contact for people to “Chat about Jesus” via phone or text. By leveraging their massive advertising budget to preach the Gospel rather than move inventory, they model a form of “corporate stewardship” that challenges other Christian business leaders to consider how their platforms can be used for the Kingdom.

Their television commercials also reflected this ethos. The 2024/2025 spot, “Christmas is what you make it,” while promoting their 50% off sale, focused on themes of creativity and family joy, subtly underpinning the idea that the season is about more than consumption—it is about the heart. The commercial depicts a child’s imagination bringing a snowman to life, reinforcing the wonder and “making” aspect of the season that echoes the Creator.

The following table summarizes the key components of the 2025 Hobby Lobby Christmas Campaign:

Component	Detail	Purpose
Book Giveaway	500,000 copies of The Case for Christmas (Lee Strobel)	Evangelism & Apologetics
Newspaper Ads	Full-page ads with Isaiah 9:6 & Nativity art	Public Declaration of Faith
Ministry Partner	Need Him Ministry (Chat/Call hotline)	Direct Evangelism / Counseling
TV Commercial	“Christmas is what you make it”	Brand Values & Family Focus
Store Policy	Closed on Sundays	Sabbath Observance

Living the Incarnation Today

As we survey the landscape of Christmas—from the high theology of the Hypostatic Union to the muddy truce of 1914, from the quiet flickering of an Advent candle to the bustling aisles of a Hobby Lobby—a unifying thread emerges: God is with us.

The message of Christmas is not that we must climb up to God, but that He has climbed down to us. He has entered our history, our wars, our hospitals, and our marketplaces.

Theologically, this grounds our joy. We do not worship a distant abstraction, but a God with a face.

Devotionally, this invites us to slow down. If the Creator of the universe took time to grow in a womb for nine months and mature in obscurity for thirty years, we can afford to wait on Him in silence.

Historically, this assures us of His providence. The God who parted the ice on the Delaware and preserved the refugees on the Meredith Victory is the same God who holds our future.

Practically, this challenges us to action. Like the Green family, we are called to use our resources—whether a billion-dollar corporation or a single reverse-advent box of food—to make the love of Christ tangible to a watching world.

This Christmas, may we do more than celebrate a holiday. May we encounter a Person. May we look into the manger and see not just a baby, but the Ancient of Days who has come to ransom captive Israel. And in that seeing, may we find the strength to return to our busy lives not as hurried consumers, but as bearers of the Light that the darkness has never overcome.

“O Come, Let Us Adore Him.”